I was driving around town today, rushing to camp to deliver some food for the counselors. I was speeding around the roundabout in the beautiful part of town, I felt like I was back in Kalkaska.
In camp you feel that the FARBRENGEN’s the A frame are all there is in this world. The camp songs keep playing on your emotions like the violinist playing his violin.
From the lake to the sports fields to the grand sing, all you see is holiness. The world does not exist, YI’CHU’DAH ILAH.
Now years later, I am somewhat settled, living in a town that is often intimidating, I wish I could relive that feeling, if only I can be in camp all year,
In the SICHA that the Rebbe edited for the 22 of Shvat 1990, (which is one of my favorite SICHOS) the Rebbe quotes the Mishnah that discusses the DI'TZAT HA'AR'VA'YIM the shield that the Arabs would use for war games. The Rebbe explains the spiritual meaning of this law. In the right frame of mind the war against the challenges of this world is only a game. You recognize that the opposing forces aren’t really a threat. They are here as a prop to bring out the best in you, and to cause pleasure to the spectator of the war game, to Hashem.
If you want to see through the battle, if you want to see that it is only a game, get back into camp, put yourself in the A frame and sing “On that day we will laugh on that day we will sing”...
Or as we used to sing “Until the world becomes Gan Yisrael”
Sunday, June 29, 2008
Thursday, June 26, 2008
PARSHAS CHUKAS
Some of the laws in the Torah are not understood. The prime example is the the law of the red cow.
Is the fact that it can’t be understood a weakness or a virtue? Should we be ashamed by it and try to hide it? After all who wants to go around saying they do things that don’t make sense?
The Torah states: “This it the Torah of the cow”. The verse can be interpreted to mean that the cow, the laws that are beyond reason, are really the essence of the Torah. For all of Torah is Hashem’s will that is beyond reason, parts of the will evolved and was clothed within a reason, but even they are essentially pure will.
* * *
Hashem revealed the reason of the red cow to Moshe. There is a paradox, if there is a virtue in knowing all of the reason’s to the commandments then why didn’t Moshe share the reason with all of the people? And if fulfilling the commandment without knowing the reason is more virtuous, because that is how we reach the essence of Torah that is beyond understanding then why did Hashem cause Moshe to loose the opportunity of attaining that virtue?
The MEDRASH describes that Moshe could not grasp the idea of the cow having the power to purify the impurity caused by a dead body. Ritual impurity represents a distance from life, all types of impurity can eventually be purified because the person us alive, so he still has the soul the source of life thus the source of purification. Moshe was baffled by the fact the impurity emanating from a dead body can be purified.
Hashem revealed to Moshe the power of the soul that defies reason, the soul can affect the body even after the separation of the soul from the body, for the soul has the power of Hashem that is not subject to limitations of time and space.
[The same idea is expressed by the fact that the cow is prepared outside the Jerusalem, it isn’t subjected to the usual laws of sacrifices, for its power is unlimited].
This is why the law of the cow is the representation of the true essence of the Torah, for even the parts of Torah that can be understood originate from Hashem’s essence and are therefore beyond understanding.
Moshe was on the level of CHOCHMAH, CHOCHMAH is undefined and is the place where Hashem can dwell. CHOCHMOH can grasp things that are unlimited and beyond reason. It is the power to put oneself on the side and see things that are greater then the mind can grasp. Only afterward does some of this great “light” come down, and is “broken down” to details that can be grasped and digested by BINAH which is the level of understanding.
The explanation of the cow can therefore be revealed to Moshe without compromising its nature which is undefined, and beyond reason.
Is the fact that it can’t be understood a weakness or a virtue? Should we be ashamed by it and try to hide it? After all who wants to go around saying they do things that don’t make sense?
The Torah states: “This it the Torah of the cow”. The verse can be interpreted to mean that the cow, the laws that are beyond reason, are really the essence of the Torah. For all of Torah is Hashem’s will that is beyond reason, parts of the will evolved and was clothed within a reason, but even they are essentially pure will.
* * *
Hashem revealed the reason of the red cow to Moshe. There is a paradox, if there is a virtue in knowing all of the reason’s to the commandments then why didn’t Moshe share the reason with all of the people? And if fulfilling the commandment without knowing the reason is more virtuous, because that is how we reach the essence of Torah that is beyond understanding then why did Hashem cause Moshe to loose the opportunity of attaining that virtue?
The MEDRASH describes that Moshe could not grasp the idea of the cow having the power to purify the impurity caused by a dead body. Ritual impurity represents a distance from life, all types of impurity can eventually be purified because the person us alive, so he still has the soul the source of life thus the source of purification. Moshe was baffled by the fact the impurity emanating from a dead body can be purified.
Hashem revealed to Moshe the power of the soul that defies reason, the soul can affect the body even after the separation of the soul from the body, for the soul has the power of Hashem that is not subject to limitations of time and space.
[The same idea is expressed by the fact that the cow is prepared outside the Jerusalem, it isn’t subjected to the usual laws of sacrifices, for its power is unlimited].
This is why the law of the cow is the representation of the true essence of the Torah, for even the parts of Torah that can be understood originate from Hashem’s essence and are therefore beyond understanding.
Moshe was on the level of CHOCHMAH, CHOCHMAH is undefined and is the place where Hashem can dwell. CHOCHMOH can grasp things that are unlimited and beyond reason. It is the power to put oneself on the side and see things that are greater then the mind can grasp. Only afterward does some of this great “light” come down, and is “broken down” to details that can be grasped and digested by BINAH which is the level of understanding.
The explanation of the cow can therefore be revealed to Moshe without compromising its nature which is undefined, and beyond reason.
Friday, June 20, 2008
Hem’she’ch 5664
Hem’she’ch 5664
1
There are two ways to describe spiritual influence, light and strength.
Light describes the unchanging influence that is always connected to its source. Like a ray of the sun that always remains bright just like its source. Light is dependent on its source for its existence, therefore it must always maintain a connection to its source. As soon as something gets between the ray and the sun, the ray will disappear.
Strength describes the influence that is excreted and invested in something else. The energy changes and adapts the characteristics of the recipient.
[As a painter paints the spiritual energy that moves his fingers is expressed by the colors on the canvas. The painting is independent and very different then its original spiritual form within the artist.]
Hashem’s influence that created the world can be described by both "Light" and "Energy" for it has an element of each of these qualities. It is similar to strength because it undergoes change. The once undefined energy is now defined by the object it creates.
It is similar to "Light" in that it is always connected to its source, Hasehem. For that is how it has the power to create and vitalize the creation in the first place. The energy is connected to its source as a craftsman who continuously works on the peace of clay. The clay is independent yet connected to the craftsman who is forming it.
2
Hashem’s influence changes as it evolves to create the lower worlds. We will discus three of the major changes that the "light" undergoes. The first and most significant change is the FIRST TZIM’TZUM, the first contraction. Here is where the G-dly light is changed most significantly.
A parable of a teacher and a student is used to explain the FIRST TZIM’TZUM. The teacher is infinitely removed from his student. Anything the teacher will say will just confuse the student. The teacher must create a “blank” in his own mind, he must stop thinking. The void in his mind makes room and invites a new idea to appear. This idea although originating from the teacher’s previous insight, is a “new” idea that can eventually be explained by the student.
In order for the creation to exist Hashem must create an "empty" space, where he is concealed. The world(s) can be created within this empty space. The light that penetrates into the empty space is "new", and can therefore be contained by the creation without overwhelming it. The “new” light can be compared to the "new" idea that the student can understand.
3
The next stage in the change of the G-dly influence is the TZIM’TZUM of A”K, the contraction of the GENERAL (primordial) MAN, the contraction at which a detail is derived from the general light.
An idea is expressed in a paragraph. The combination of the letters, words and sentences of the paragraph create a “vessel” for the idea. When you combine all of the details, you get a general idea, which surpasses and is greater then the combination of all the letters. Now, if you separate one letter from the paragraph, the letter losses its previous glory. It was once part of a greater idea and now it’s just one letter. The letter itself did not change but by reveling it as an independent idea it looses most of its previous significance.
This is an analogy that can help explain the TEN SEFIROT of ATZILUT. The SEFIROT existed before ATZILUT, as “vessels” to the greater light, they were like letters all lined up to express an idea. In ATZILUT they were separated into independent SEFIROT, thus loosing the general light, and only expressing their limited “letter” or light.
4
The next change in the influence is when it goes through the PARSA, the curtain. The CURTAIN makes the light “thicker” less refined and it allows the light to “cloth itself in a garment”.
When something is clothed in a garment the garment conceals it. When a person talks words of love, even if the love is based on and motivated by an intellectual reason, you will only hear love not reason. Because the intellectual reason for the love is clothed by the love.
5
The verse states "You made the heavens with your great strength". Strength describes the influence that undergoes change. Changed by the FIRST CONTRACTION, then by the contraction of the PRIMORDIAL MAN – from the general to the detail, and finally by the CURTAIN, the concealment within a garment.
In the Morning Prayer we praise Hashem who “In His goodness renews the creation every day, continuously”. Hashem renews the creation; he continues to be involved with it. Giving the “Strength” (the energy which changes) the quality of “Light” the connection to its source, its creator.
1
There are two ways to describe spiritual influence, light and strength.
Light describes the unchanging influence that is always connected to its source. Like a ray of the sun that always remains bright just like its source. Light is dependent on its source for its existence, therefore it must always maintain a connection to its source. As soon as something gets between the ray and the sun, the ray will disappear.
Strength describes the influence that is excreted and invested in something else. The energy changes and adapts the characteristics of the recipient.
[As a painter paints the spiritual energy that moves his fingers is expressed by the colors on the canvas. The painting is independent and very different then its original spiritual form within the artist.]
Hashem’s influence that created the world can be described by both "Light" and "Energy" for it has an element of each of these qualities. It is similar to strength because it undergoes change. The once undefined energy is now defined by the object it creates.
It is similar to "Light" in that it is always connected to its source, Hasehem. For that is how it has the power to create and vitalize the creation in the first place. The energy is connected to its source as a craftsman who continuously works on the peace of clay. The clay is independent yet connected to the craftsman who is forming it.
2
Hashem’s influence changes as it evolves to create the lower worlds. We will discus three of the major changes that the "light" undergoes. The first and most significant change is the FIRST TZIM’TZUM, the first contraction. Here is where the G-dly light is changed most significantly.
A parable of a teacher and a student is used to explain the FIRST TZIM’TZUM. The teacher is infinitely removed from his student. Anything the teacher will say will just confuse the student. The teacher must create a “blank” in his own mind, he must stop thinking. The void in his mind makes room and invites a new idea to appear. This idea although originating from the teacher’s previous insight, is a “new” idea that can eventually be explained by the student.
In order for the creation to exist Hashem must create an "empty" space, where he is concealed. The world(s) can be created within this empty space. The light that penetrates into the empty space is "new", and can therefore be contained by the creation without overwhelming it. The “new” light can be compared to the "new" idea that the student can understand.
3
The next stage in the change of the G-dly influence is the TZIM’TZUM of A”K, the contraction of the GENERAL (primordial) MAN, the contraction at which a detail is derived from the general light.
An idea is expressed in a paragraph. The combination of the letters, words and sentences of the paragraph create a “vessel” for the idea. When you combine all of the details, you get a general idea, which surpasses and is greater then the combination of all the letters. Now, if you separate one letter from the paragraph, the letter losses its previous glory. It was once part of a greater idea and now it’s just one letter. The letter itself did not change but by reveling it as an independent idea it looses most of its previous significance.
This is an analogy that can help explain the TEN SEFIROT of ATZILUT. The SEFIROT existed before ATZILUT, as “vessels” to the greater light, they were like letters all lined up to express an idea. In ATZILUT they were separated into independent SEFIROT, thus loosing the general light, and only expressing their limited “letter” or light.
4
The next change in the influence is when it goes through the PARSA, the curtain. The CURTAIN makes the light “thicker” less refined and it allows the light to “cloth itself in a garment”.
When something is clothed in a garment the garment conceals it. When a person talks words of love, even if the love is based on and motivated by an intellectual reason, you will only hear love not reason. Because the intellectual reason for the love is clothed by the love.
5
The verse states "You made the heavens with your great strength". Strength describes the influence that undergoes change. Changed by the FIRST CONTRACTION, then by the contraction of the PRIMORDIAL MAN – from the general to the detail, and finally by the CURTAIN, the concealment within a garment.
In the Morning Prayer we praise Hashem who “In His goodness renews the creation every day, continuously”. Hashem renews the creation; he continues to be involved with it. Giving the “Strength” (the energy which changes) the quality of “Light” the connection to its source, its creator.
Sunday, June 15, 2008
(The First) Commandment.
If you can ask only one question to determine the quality of a Jewish education, what would you ask? rabbi Moshe Feller suggested you ask "what is a Mitzvah?". The advanced response is “commandment” (not “good deed”). The word commandment indicates that there is a commander, a commander who communicates and has expectations of the human being, and that Judaism is more then a feel good experience.
A commandment is uncomfortable, nobody wants to be told what to do. We’d rather be enlightened or inspired to follow the lead why is a commandment necessary?
Let’s take a look at the most fundamental idea in Judaism, belief in Hashem. Interestingly there are some authority's who say that belief in Hashem is not a commandment, it proceeds and is the foundation of all the commandments. Others maintain that belief is indeed a commandment.
Chasidus explains that every person can understand and experience a certain aspect of Hashem, we can all relate to him as the Creator of the world by seeing the life all around us. we don't need to be commanded to except this realization for it can be seen. The commandment is to realize and believe in an aspect of G-dlyness that is removed from our understanding, that is beyond our natural reach. We must believe that the human mind can't fathom the essence of Hashem. The commandment forces us to expand our horizons and to discover a greater truth about Hashem.
Growth is a painful process. To grow, you must be forced out of your comfort zone. You'd rather just think the way you did yesterday and stick to the familiar routine. To blaze a new trail, to risk failure by trying something new, is as painful as being thrown into a freezing cold pool of water and being forced to learn to swim.
Perhaps the same is true regarding all of the commandments, including the ones that seem simple. The uncomfortable tone of a commandment should force us to expand our spiritual horizons, to discover greater depth within the Torah. When we awake in the morning and realize that we are commanded to put on Tefilin, we must not be satisfied with the experience we had yesterday. The commandment must push us to reach greater depth and meaning within the TEFILIN. It mush force us to go beyond the routine, to dig deeper and reach the unimaginable.
A commandment is uncomfortable, nobody wants to be told what to do. We’d rather be enlightened or inspired to follow the lead why is a commandment necessary?
Let’s take a look at the most fundamental idea in Judaism, belief in Hashem. Interestingly there are some authority's who say that belief in Hashem is not a commandment, it proceeds and is the foundation of all the commandments. Others maintain that belief is indeed a commandment.
Chasidus explains that every person can understand and experience a certain aspect of Hashem, we can all relate to him as the Creator of the world by seeing the life all around us. we don't need to be commanded to except this realization for it can be seen. The commandment is to realize and believe in an aspect of G-dlyness that is removed from our understanding, that is beyond our natural reach. We must believe that the human mind can't fathom the essence of Hashem. The commandment forces us to expand our horizons and to discover a greater truth about Hashem.
Growth is a painful process. To grow, you must be forced out of your comfort zone. You'd rather just think the way you did yesterday and stick to the familiar routine. To blaze a new trail, to risk failure by trying something new, is as painful as being thrown into a freezing cold pool of water and being forced to learn to swim.
Perhaps the same is true regarding all of the commandments, including the ones that seem simple. The uncomfortable tone of a commandment should force us to expand our spiritual horizons, to discover greater depth within the Torah. When we awake in the morning and realize that we are commanded to put on Tefilin, we must not be satisfied with the experience we had yesterday. The commandment must push us to reach greater depth and meaning within the TEFILIN. It mush force us to go beyond the routine, to dig deeper and reach the unimaginable.
Monday, June 2, 2008
Just heard
Rabbi Levi Klein from Memphis, TN told us this story by the Kinus.
He got a great offer for a new building for his Chabad House. The problem was that the building was in a different neighbourhood. He didn't know if it was a good idea to move locations. And his baalei batim where split on the issue. Some said it's a good idea and the others said it's terrible and they're going to leave if he moves etc.
He had to decide quickly and he was flying that day to the Ohel, so on the plane he poured out his heart, untypical of himself, in a letter to the Rebbe.
He began the letter with "being it's close to 13 years we're in Memphis, we think it's time to take Chabad to the next level. We just got a great offer on a property etc." In the letter he also mentions the problems in getting the building, plus financial issues and so on. He ends the letter with the words "Ha'Im zeh nachon", for a Berachah on Kol Hana"l underlining kol hana"l (including a berachah for the baalei batim and money) and asks if maybe he can have a Siman Milmaalah.
He goes to the Ohel and afterwards goes to his parents house in Crown Heights. He's in middle of eating when his father Binyamin Klein walks in and says he has a letter he wanted to give him. Binyamin goes upstairs and brings down a tzetel.
The tzetel is a question asked by Binyamin about Levi's Bar Mitzvah. That year his Bar Mitzvah fell out on Friday Yud Gimmel Tammuz and Binyamin wanted to know when he should make the party. They couldn't make it Thursday night because of the Yud Bais Tammuz Farbrengen and oniday they also couldn't. So he was asking if they should make it on Tes Vav Tammuz.
The letter read something like this: "Being that my son Levi Yitzchak is soon becoming 13 years old... (and it goes on about the option of Tes Vav Tammuz) Binyamin asks at the end "Ha'Im zeh nachon".
The Rebbe answers on the side of the letter: "VeYehei Kol Hana"l Beshaah toivah umitzlachas. Azkir Al Hatzion.
He got a great offer for a new building for his Chabad House. The problem was that the building was in a different neighbourhood. He didn't know if it was a good idea to move locations. And his baalei batim where split on the issue. Some said it's a good idea and the others said it's terrible and they're going to leave if he moves etc.
He had to decide quickly and he was flying that day to the Ohel, so on the plane he poured out his heart, untypical of himself, in a letter to the Rebbe.
He began the letter with "being it's close to 13 years we're in Memphis, we think it's time to take Chabad to the next level. We just got a great offer on a property etc." In the letter he also mentions the problems in getting the building, plus financial issues and so on. He ends the letter with the words "Ha'Im zeh nachon", for a Berachah on Kol Hana"l underlining kol hana"l (including a berachah for the baalei batim and money) and asks if maybe he can have a Siman Milmaalah.
He goes to the Ohel and afterwards goes to his parents house in Crown Heights. He's in middle of eating when his father Binyamin Klein walks in and says he has a letter he wanted to give him. Binyamin goes upstairs and brings down a tzetel.
The tzetel is a question asked by Binyamin about Levi's Bar Mitzvah. That year his Bar Mitzvah fell out on Friday Yud Gimmel Tammuz and Binyamin wanted to know when he should make the party. They couldn't make it Thursday night because of the Yud Bais Tammuz Farbrengen and oniday they also couldn't. So he was asking if they should make it on Tes Vav Tammuz.
The letter read something like this: "Being that my son Levi Yitzchak is soon becoming 13 years old... (and it goes on about the option of Tes Vav Tammuz) Binyamin asks at the end "Ha'Im zeh nachon".
The Rebbe answers on the side of the letter: "VeYehei Kol Hana"l Beshaah toivah umitzlachas. Azkir Al Hatzion.
Sunday, June 1, 2008
Ten Women, One Oven.
“Ten women will bake their bread in one oven, they will place their bread on a scale, and you will eat and not be satisfied.” This is one verse from the rebuke, where the Torah tells us what is going to happen if we abandon G-d’s commandments.
Chasidus, the inner light of Torah, reveals and teaches that every verse in the Torah has a deeper meaning. The simple meaning of the word is the “body” and the mystical interpolation is the “soul”. This verse is no exception, it may seem to be terrible curses but truthfully under the surface they are great blessings.
This verse describes the process of baking bread. The bread in this verse refers to the Torah.
To make bread you must bake the dough. The heat of the fire allows the dough to be digested. If you eat dough that wasn’t baked with fire then it will just sit in your stomach and it will not be digested to become part of your bloodstream, part of you.
The Torah that you study must become part of you, it must not remain a distinct entity just sitting in your body. The Torah must become part of your bloodstream, not just an intellectual idea to study.
How does this happen? How can the words of Torah that I study become part of me? Well, the bread, the Torah must be baked with fire. The fire enables the dough to unite with me.
The fire is the love of Hashem. The heart surges upward like a flame yearning to escape the grip of the wick to join and reunite with its source.
The great but hidden blessing in this verse is that the fire will consume and involve all ten faculties of the soul, all ten women and direct them to one oven, to one love, a love that will transform every part of the person.
And then comes the climax. The greatest blessing: and you will eat and not be satisfied.
Your love and yearning will never cease. You will never be satisfied with your state of being, you will always yearn to grow closer, and the love will only intensify.
You will not be satisfied. You put on Tefilin today, you learned a portion of the torah today, well, you’re in love. Your love is so great that when you meet your beloved again tomorrow morning with the Tefilin you are excited as if it were the first time you are meeting. You take out a book of Torah as if you’ve never done anything like that before. You are excited and your heart is jumping like a flame on a torch.
Bake your bread. Gather all ten women to one oven, to one fire, to one love. Most importantly eat but don’t be satisfied.
(lekutei Torah Parshas Bechukosay)
P.S. while writing all this down I became hungry, I found a bagel, and after biting into it I discovered that it wasn’t so fresh. I put into the oven and I enjoyed a delicious, crispy and irresistible bagel.
Chasidus, the inner light of Torah, reveals and teaches that every verse in the Torah has a deeper meaning. The simple meaning of the word is the “body” and the mystical interpolation is the “soul”. This verse is no exception, it may seem to be terrible curses but truthfully under the surface they are great blessings.
This verse describes the process of baking bread. The bread in this verse refers to the Torah.
To make bread you must bake the dough. The heat of the fire allows the dough to be digested. If you eat dough that wasn’t baked with fire then it will just sit in your stomach and it will not be digested to become part of your bloodstream, part of you.
The Torah that you study must become part of you, it must not remain a distinct entity just sitting in your body. The Torah must become part of your bloodstream, not just an intellectual idea to study.
How does this happen? How can the words of Torah that I study become part of me? Well, the bread, the Torah must be baked with fire. The fire enables the dough to unite with me.
The fire is the love of Hashem. The heart surges upward like a flame yearning to escape the grip of the wick to join and reunite with its source.
The great but hidden blessing in this verse is that the fire will consume and involve all ten faculties of the soul, all ten women and direct them to one oven, to one love, a love that will transform every part of the person.
And then comes the climax. The greatest blessing: and you will eat and not be satisfied.
Your love and yearning will never cease. You will never be satisfied with your state of being, you will always yearn to grow closer, and the love will only intensify.
You will not be satisfied. You put on Tefilin today, you learned a portion of the torah today, well, you’re in love. Your love is so great that when you meet your beloved again tomorrow morning with the Tefilin you are excited as if it were the first time you are meeting. You take out a book of Torah as if you’ve never done anything like that before. You are excited and your heart is jumping like a flame on a torch.
Bake your bread. Gather all ten women to one oven, to one fire, to one love. Most importantly eat but don’t be satisfied.
(lekutei Torah Parshas Bechukosay)
P.S. while writing all this down I became hungry, I found a bagel, and after biting into it I discovered that it wasn’t so fresh. I put into the oven and I enjoyed a delicious, crispy and irresistible bagel.
Subscribe to:
Posts (Atom)